St. Peter, His Name and His Office, as Set Forth in Holy Scripture

St. Chrysostome, as before.

227

Passaglia, p. 153.

228

Acts i. 8; John xv. 27.

229

On Acts, Hom. 7, n. 1.

230

Acts iv. 4.

231

Acts iii. 12-26; iv. 8-19.

232

Acts iii. 11, 12-26.

233

Acts iv. 7, 8.

234

On Acts, Hom. 8, n. 2.

235

Acts ii. 44; iv. 32; John xvii. 21.

236

Passaglia, p. 157.

237

John xv. 22-4.

238

Matt. x. 7.

239

Mark xvi. 15-17.

240

John xx. 21.

241

Compare Acts ix. 33, with Mark ii. 3-11.

242

Mark v. 40; Acts ix. 39.

243

Acts v. 12-14.

244

Matt. xv. 30.

245

Passaglia, p. 163.

246

Matt. xv. 24; x. 5; Acts i. 8.

247

St. Cyprian, Ep. 69. St. Jerome, dialogue con. Luciferianos.

248

Acts viii. 14.

249

Passaglia, p. 174.

250

Eph. iii. 5; Mal. i. 11.

251

Acts ix. 32.

252

Bede on this text.

253

Apoc. vii. 9.

254

Hær. 28, s. 3.

255

Hom. 24 on the Acts, n. 1.

256

John iv. 2.

257

Passaglia, p. 181.

258

Acts xi. 1-4.

259

On Acts, Hom. 24, n. 2.

260

Lib. 9. Ep. 39.

261

Passaglia. p. 188.

262

Acts v. 8. 3.

263

On Acts, Hom. 12.

264

Passaglia, p. 190.

265

Acts ix. 31.

266

Titus i. 5.

267

Acts xv. 36.

268

Hist. Ecc. Lib. 3, ch. 23.

269

So called by Arnobius, on psalm 138.

270

On Acts, Hom. 21, n. 2.

271

Passaglia, p. 192.

272

Acts xv. 6.

273

Hom. 32, n. 1.

274

Hom. 32, Tom. 9, p. 250.

275

Acts xv. 28; xvi. 4.

276

De Pudicitia, c. 21.

277

S. Jerome, Ep. 75, inter Augustinianas, Tom. 2, p. 171.

278

Theodoret, Ep. 113, Tom. 3, 984.

279

Passaglia, p. 197.

280

On Acts, Hom. 26, n. 2.

281

Passaglia, p. 198.

282

1 Pet. v. 3.

283

Princeps hujus fuit decreti, says St. Jerome to St. Augustine, Ep. 75, n. 8. inter Augustinianas.

284

Numbers xvi. 3; xii. 2.

285

Acts vi. 1; xv. 2; xi. 2.

286

Acts xi. 18.

287

Eph. i. 22; iv. 15; v. 23, 27.

288

Col. i. 18.

289

Passaglia, p. 206.

290

1 Cor. i. 12; iii. 22; ix. 5: xv. 5.

291

Passaglia, p. 124-6.

292

S. Chrys. in 1 Cor. Hom. 3, n. 2. Theodoret on text.

293

2 Cor. viii. 23; Rom. xvi. 7.

294

John vii. 5.

295

In 1 Cor. Hom. 21. n. 2.

296

Passaglia, p. 208.

297

Gal. i. 16-19.

298

Theodoret and Chrysostome on the text, and on John, Hom. 88.

299

De Præsc. c. 23.

300

Comm. in Gal. i. 18. Mai nova collectio. Tom. 3.

301

Ambrosiaster and S. Jerome on the text.

302

S. Thomas Cant. Epist. Lib. i, 97.

303

An argument has been drawn by some against S. Peter's primacy from S. Paul here placing S. James first. Now as to this we must remark that some most ancient manuscripts, and the original Latin version, read "Peter, and James, and John," and that this is followed by Tertullian, Chrysostome, Ambrose, Ambrosiaster, Augustine, Theodoret, Jerome, Irenæus, Gregory of Nyssa, and Cassiodorus, of whom Jerome is the more important, in that he had studied so many ancient commentaries before writing his own. But supposing that the vulgar reading is the true one, Peter's being once placed by S. Paul between S. James and S. John will not counterbalance the vast positive evidence for his primacy. Those who wish to see the probable reasons why S. James was here placed first, may consult Passaglia, b. 1, c. 14, who treats of the question at length. Perhaps S. Paul, narrating historically a past incident, recalled them to his recollection in the order of time, in which they received him: and S. James, residing constantly at Jerusalem, might very probably have seen him first.

304

S. Chrys. in Gal. c. 2.

305

Comm. on Gal. ii. 7, 8.

306

Baron. Ann. A. D. 51. § 29. S. Leo. Serm. 4.

307

Acts xiii. 2.

308

Hom. on, I resisted Him to the face, n. 15.

309

Ambrosiaster on Gal. ii. 14.

310

Epist. inter. Augustin. 75, n. 8.

311

Passaglia, p. 217.

312

2 Pet. iii. 16.

313

S. Jerome.

314

Ad. Ann. 51, § 32.

315

S. Jerome on Gal. ch. 2.

316

Homily on the text, I resisted him to the face, n. 8, Tom. 3, p. 368.

317

Passaglia, p. 232.

318

De Præse. c. 24.

319

Cyprian, Ep. 71.

320

Ep. 82, n. 22.

321

Passaglia, p. 240.

322

Hom. on text, n. 17.

323

In this chapter I have availed myself of Passaglia, b. 1, c. 25, and b. 2, c. 11.

324

Eph. i. 9, 22; 1 Cor. xi. 2; Rom. xii. 5.

325

See Petavius, De Incarn. Lib. 2, c. 7 and 8, for the following quotations.

326

Hippolytus, quoted by Anastasius, p. 216.

327

Irenæus, Lib. iii. 18, and iv. 37.

328

De Monogamia, c. 5.

329

Augustine, 21 Tract. in Joannem.

330

Hilary on Psalm 68.

331

S. Chrys. Tom. 5, (Savile) Hom. 106.

332

Greg. Naz. Orat. 36.

333

S. Cyril, Dialog. 1, De Trin. p. 399.

334

S. Leo. 5 Serm. on Nativity, c. 4 and 5, 12th Serm. on Passion, c. 3.

335

S. Athanasius, Orat. 3, Contr. Arian. Tom. 1, p. 572. Oxf. Trans. p. 403.

336

Greg. Nyss. Tom. 2, p. 524. Catechet Oratio, c. 32.

337

Ephrem, Patriarch of Antioch, quoted by Photius, cod. 229.

338

S. Hilary, de Trin. Lib. 8. n. 13.

339

John xiv. 20.

340

John xv. 1-2, 5-7.

341

John xiii. 34-6.

342

John xv. 12.

343

Rom. v. 5.

344

John xiv. 16-18. 26.

345

John xvi. 7. 13-15.

346

1 Cor. xii. 11; Eph. iv. 13.

347

Eph. iv. 7-16; 1 Cor. xii. 7-13.

348

Passaglia, p. 254.

349

1 Cor. x. 17.

350

Mansi, Concil. Tom. 8, 208.

351

S. Cyprian, de Unitate.

352

Eph. iv. 4. 8. 11; i. 22; v. 23.

353

That such was the belief of the most ancient fathers, Ignatius, Irenæus, Tertullian, Cyprian, and others, see a most curious admission of the Lutheran Mosheim, in his dissertation, De Gallorum appellationibus, &c. s. 13. And his way of extricating himself is at least as curious as the admission. His words are, "Cyprian and the rest cannot have known the corollaries which follow from their precepts about the Church. For no one is so dull as not to see that between a certain unity of the universal Church, terminating in the Roman pontiff, and such a community as we have described out of Irenæus and Cyprian, there is scarcely so much room as between hall and chamber, or between hand and fingers. If the innocence of the first ages stood in the way of their anticipating the snares which ignorantly and unintentionally they were laying against sacred liberty, those succeeding at least were more sharp-sighted, and it was not long in becoming clear to the pontiffs what force in establishing their own power and authority such tenets possessed." So the ancient fathers were not intelligent enough to see that the hand was joined to the fingers. But the other alternative was still harder to Mosheim, that Lutheranism was fundamentally heretical and schismatical.

354

Napoleon.

355

[Greek: hêgoumenos], Luke xxii. 26, the very term still given in the East to the head of a religious community; and also, as has been said, that which marks our Lord in the great prophecy of Micah, recorded in Matt. ii. 6.

356

[Greek: Prôtos, meizôn, hêgoumenos]. See ch. 2.

357

1 Cor. x. 18; Gal. vi. 16.

358

Matt. xix. 28; Luke xxii. 29.

359

See Num. ii. 3-9; x. 14; Judges i. 1-3; xx. 18.

360

Gen. xlix. 10; and see John iv. 22.

361

3 Kings, xii.

362

S. Ambrose, Ep. 11.

363

Arnobius Junior in Ps. 138.

364

Eucherius of Lyons, hom. in vig. S. Petri.

365

Proclus, patriarch of Constantinople, on the Transfiguration.

366

The Archimandrites of Syria to Pope Hormisdas, Mansi 8, 428.

367

S. Bernard, de Cons. Lib. 2, c. 8.

368

S. Theodore Studites to Pope Leo III., Lib. 1, Ep. 33.

369

In 1 Cor. Hom. 1, n. 1.

370

S. Greg. Naz., Orat. 12, alluding to John xix. 23.

371

S. Cyprian, Ep. 79.

372

S. Jerome, Ep. 57.

373

Matt. xvi. 18.

374

Luke xxii. 31-2.

375

John xxi. 15.

376

Luke xxii. 26.

377

Unity, John x. 16; xvii. 20-23; 1 Cor. xii. 12-31; Ephes. ii. 14-22; iv. 5; 1 Cor. i. 10.

378

Catholicity. Luke xxiv. 47; Mark xvi. 20; Acts i. 8; ix. 15; Rom. x. 18; Colos. i. 8-23.

379

For all the fathers hold the doctrine thus expressed by St. Hilary of Poitiers on Ps. 121, n. 5. "The Church is one body, not mixed up by a confusion of bodies, nor by each of these being united in an indiscriminate heap and shapeless bundle; but we are all one by the unity of faith, by the society of charity, by concord of works and will, by the one gift of the sacrament in all." No notion of the Church's unity in England, it may be remarked, outside of Catholicism, goes beyond "the indiscriminate heap and shapeless bundle."

380

Tit. ii. 11.

381

Rom. i. 25.

382

Tit. ii. 14, with 1 Pet. ii. 25.

383

John xvii. 17.

384

Eph. iv. 4.

385

John xvii. 21.

386

Gal. v. 20, 19.

387

1 Cor. xiv. 33.

388

Eph. v. 27.

389

Matt. xvi. 18.

390

1 Tim. iii. 15.

391

Matt. xviii. 17.

392

Luke xxii. 26.

393

Luke xxii. 31-2.

394

John xxi. 15.

395

Acts i. 4-8.

396

John xv. 26.

397

Matt. xxviii. 20.

398

Matt. xviii. 18.

399

The first Reformers fell into this grievous error because they had no other way to defend their schism. They may be passed over at present, as in most even of the Protestant confessions visibility is reckoned among the notes of the Church.

400

1 Cor. vi. 4; x. 32; xi. 22; xii. 28; Ephes. i. 22; iii. 10-21; v. 23, 24, 25, 27, 29, 32; Colos. i. 18-24; 1 Tim. iii. 15.

401

Irenæus, Lib. 1, c. 3, Lib. 3, c. 4.

402

Tertullian, de Præsc. c. 4.

403

Clement. Stromat. Lib. 7, 17.

404

Origen in Cantic, Hom. 3.

405

Hilary, De Trin. Lib. 7, c. 12.

406

Jerome, adv. Lucifer.

407

Concil. Laodic. Can. 9, 10.

408

Concil. Carthag. 4, Can. 71.

409

Concil. Constant. 2, act 3.

410

De Præsc. c. 20.

411

See in the sixth act of the second Nicene Council the quotations from the iconoclast synod of Constantinople.

412

Adv. hæreæs, Lib. 1, c. 3.

413

Even the Puritan Cartwright observed, "if it be necessary to the unity of the Church that an archbishop should preside over other bishops, why not on the same principle should one archbishop preside over the whole Church of God?" Defence of Whitgift.

414

Sacred observations, Lib. 5, c. 7, on the hypothetical external communion of Christians.

415

See also the testimony of Mosheim, quoted above p. 197, note.

416

Thus the universal belief of the Fathers from the beginning is charged with audacity. It is difficult not to be struck with the utter antagonism of feeling which separates Protestants from the whole body of the Fathers. The statements here ascribed, and truly, by Vitringa to them, would be viewed in modern English society, as the very insanity of bigotry.

417

Because to rend Christ's mystical body, and to subvert that unity for which He had prayed the Father, was regarded by them as a crime of the deepest dye. In modern England it would be consecrated by the glorious principle of "civil and religious liberty."

418

The unrestricted expression, "to preside over the Church," used by Cyprian of Novatian, who claimed to be Peter's successor, contains a clear indication that the fold entrusted to Peter was as wide as the Church itself. It is the same Church in the two clauses, but in the former it must be understood universally.

419

Ep. 69.

420

Ephes. v. 23-25.

421

Ephes. iv. 15-17.

422

John xiv. 16-26; xv. 26; xvi. 7.

423

2 Cor. iv. 17.

424

Matt. v. 14.

425

Compare Luke xii. 8, 9, with Matt. x. 32; Mark viii. 38; Rom. x. 10; and again, Mark xvi. 15, with Matt. xxviii. 19; Acts ii. 41; viii. 36; xix. 5; 1 Cor. xii. 13; and Matt. xxvi. 28, with Luke xxii. 19; 1 Cor. x. 17; xi. 21; and Ephes. iv. 11, with Acts xx. 28; Tit. i. 5.

426

Compare Ephes. iv. 11-16, with 1 Cor. xii. 13-31; and Matt. xviii. 18, with John xx. 21; Acts xv. 41; xvi. 4; 2 Cor. x. 6; 1 Tim. v. 20; Tit. i. 13; ii. 15.

427

Jude 18; 2 Pet. iii. 2, 3.

428

Augustin. in Euchirid. c. 63.

429

Aug. In Tract de Symb. c. 11.

430

Aug. De Baptismo Cont. Donat. Lib. 3, c. 16.

431

Aug. Cont. Litt. Petiliani, Lib. 1, c. 21-2, Lib. 2, c. 13-23. Lib. 3, c. 52.

432

Optat. Lib. 1.

433

Ambros. de Obitu Satyri fratris, Lib. 1, n. 47.

434

Idem. de Pœnit. Lib. 2, 4.

435

Lactant. Div. Institut. Lib. 3, c. 30.

436

Le vrai Systême de l'Eglise.

437

Answer to Cardinal Perron.

438

Defense de la Reforme, p. 200.

439

Traité de l'Eglise, p. 286.

440

Bossuet, writings against Jurien.

441

The brothers Walemburg, Treatise on Necessary and Fundamental Articles.

442

Nicole, de l'Unité de l'Eglise.

443

See the recognition of this law, Mark xvi. 16; Matt xxviii. 18-20; Luke xii. 8, 9; Rom. x. 10.

444

Such the Fathers call Faith, terming it, "the beginning and foundation," "the greatest mother of virtues," "the principle of salvation," "the prelude of immortality," "the clear eye of Divine knowledge," "the foundation of all wisdom." See Suicer, art. [Greek: pistis]

445

After having gone through this search for ten long years, it may be allowed to express how great its danger, and how great too the blessedness of those who are not exposed to it. It is worth the experience of half a life to receive the truth, without personal enquiry, from a competent authority. Protestantism begins its existence by casting away one of the greatest blessings which man can have.

446

De Symbolo, Diss. 1, 39, and Hist. Symb. Apostol. cap. 6. 16.

447

Pacian, Ep. 1, n. 4. Cyril of Jerusalem, Catech. 18, n. 23. Eusebius on Isai. xxxii. 18. Chrysostome on Colos. hom. 1, n. 2, on 1 Cor. hom. 32, n. 1, Jerome on Matt. xxiv. 26.

448

Augustine on Ps. 41, n. 7; Epist. 49, n. 3-52, n. 1, and elsewhere.

449

Council of Antioch, quoted by Euseb. Hist. Lib. 7, c. 30. Origen on Romans, Lib. 8, n. 1; Cyprian, Epist. 52; Acts of S. Fructuosus, n. 3, and of S. Pionius. n. 9.

450

Irenæus, Lib. 3, c. 17, and Epistle on martyrdom of S. Polycarp, n. 19.

451

Epis. to Smyrneans, n. 8.

452

Augustine, Ep. 52. n. 1, Serm. 238, n. 3.

453

As Optatus, Lib. 2, Aug. de Unitate Ecc. c. 2. &c.; cont. Cresconium, L. 2, c. 63, Contr. Petilian. L. 2, c. 12-55-58-73; on Ps. 21, 47, 147, and on 1 Ep. John, Tract, 1, 2.

454

Pacian, Ep. 3, Jerome cont. Luciferianos.

455

Cyril of Jerusalem, Cat. 18.

456

Irenæus, Lib. 1, c. 10; Lib. 4, c. 19, Tertullian adv. Judæos, c. 7, Bernard in Cantica, serm. 65.

457

Clement, Stromat. L. 7, § 15-17.

458

Tertullian de præsc. c. 30.

459

Alexander, apud Theodoret. H. E. Lib. 1, c. 4.

460

Cœlestinus, homil. in laud. eccles.

461

Leander, Cont. Origenistas in Actis Synodi V.

462

Justinianus, epist. ad Mennam Constantinopolitanum.

463

Council of Nice, in the Creed, and Canon 8.

464

Sardica in letter to all bishops, quoted by Athanasius, Apol. 2.

465

22nd Canon of Codex Africanus.

466

The Nestorian profession of faith, in fifth act of Council of Ephesus.

467

Pacian, Ep. 1.

468

Cyril, Catech. 18.

469

Aug. de vera relig. c .6, de utilit. credendi, c. 7.

470

Pacian, Ep. 3, "The Church is a full and solid body, diffused already through the whole world. As a city, I say, whose parts are in unity. Not as you Novatians, an insolent particle, or a gathered wen, separated from the rest of the body."

471

Such as are [Greek: grammata koinônika], Euseb. H. E. lib. 7, c. 30. [Greek: epistolai koinônikai], Basil. Ep. 190, or [Greek: kanônikai], Ep. 224, letters of peace commendatory, ecclesiastical, &c.

472

See especially Chrys. Hom. 30 on 1 Cor.

473

Irenæus, Lib. 3, c. 3.

474

Compare Jerome's often-quoted passage, Ep. 15, to Pope Damasus, "Whoso gathereth not with thee, scattereth; that is, whoso is not of Christ is of antichrist."

475

For the meaning of "come together," see farther on, c. 40. "God hath placed in the Church Apostles, Prophets, Doctors, and all the rest of the operation of the Spirit, of which all those are not partakers who do not run together to the Church, but defraud themselves of life by an evil intention and a very bad conduct. For where the Church is, there is the Spirit; and where is the Spirit of God, there is the Church and all grace."

476

See S. Cyprian's letters, 69, 55, 45, 70, 73. 40. Consider the force of the words, "Peter, upon whom the Church had been built by the Lord, speaking one for all, and answering with the voice of the Church, says, Lord, to whom shall we go?" Ep. 55, on which Fenelon (de sum. Pontif. auct. c. 12) remarks, "What wonder, then, if Pope Hormisdas and other ancient fathers says, "the Roman, that is, the Catholic Church," since Peter was wont to answer with the voice of the Church? What wonder if the body of the Church speaks by mouth of its head?"

477

De Pudicitia, c. 21.

478

This Montanist corruption (into which Ambrose on Ps. 38, n. 37, and Pacian in his three letters to Sempronian, state that the Novatians also fell,) induced some fathers, and especially Augustine, (Enarrat. on Ps. 108. n. 1, Tract 118 on John, n. 4, and last Tract n. 7) to teach that the keys were bestowed on Peter so far forth as he represented the person of the Church in right of his Primacy. By which mode of speaking they meant this one thing, that the power of the keys, as being necessary to the Church, and instituted for her good, began indeed in Peter, and was communicated to him in a peculiar manner but by no means dropt, or could possibly drop, with him.

479

Tertull. De Præsc. c. 32.

480

Pacian, ad Sempronium, Epis. 3, § 11.

481

Ambrose, de Pœnit. Lib. 1, c. 7, n. 33.

482

Synodical Epistle, among the letters of Ambrose.

483

Optatus, de Schism. Donat. Lib. 2, c. 2, and Lib. 7, c. 3.

484

Gregory, de vita sua, Tom. 2, p. 9.

485

Jerome, adv. Jovin. Lib. 1, n. 14.

486

Augustine, in Ps. Cont. partem Donati, cont. Epist. Fundam. c. 4, de utilitate credendi, c. 17, and Epist. 43.